Chapter One

Questions by Vidura
|| 3.1.1 ||
r-uka uvca
evam etat pur po maitreyo bhagavn kila
kattr vana praviena tyaktv sva-gham ddhimat
ukadeva said: Previously Vidura, after giving up his
prosperous house for entering the forest, asked this question
to the powerful Maitreya.
Offering respects to guru and Ka, the ocean of mercy, I take shelter
of ukadeva, master of the world, eye of the universe. I offer myself
and everything I possess to he who is the life of the gops, the
controller, for service to his dear devotees.
In the thirty-three chapters of the Third Canto, sarga, the creation of
the totality of matter with elements manifesting from prakti by the
glance of Viu, is described.1 Having already shown that the
Bhgavatam was first revealed by the Lord to Brahm and Nrada, it is
again revealed by ea to the Kumras.2 The conversation between
Vidura and Uddhava continues for four chapters. Eight chapters deal
with sarga and visarga. Seven chapters describe the pastimes of
Varha. One chapter describes the visarga in summary and four
chapters describe Kapila. Nine chapters describe his teachings. This
completes the Third Canto.
In the First Chapter, giving up his elder brother, Vidura departs and
goes on pilgrimage. There he meets Uddhava and asks questions,
though he was unsteady in hearing because of separation from the
Lord. Uddhava answers two or three of the questions asked by Parkit
in the eighth chapter of the Second Canto. ukadeva, considering that
the questions of Parkit were previously asked by Vidura to Maitreya,
decided to answer Parkits questions by first describing the
introduction which gave rise to their conversation. ddhimat means
full of all wealth.
|| 3.1.2 ||
yad v aya mantra-kd vo bhagavn akhilevara
pauravendra-gha hitv pravivetmast ktam

From the Third to Twelfth Canto, Vivantha identifies each Canto with one of the ten topics of
Bhgavatam.
2
This is explained in SB 3.8.4.

The Supreme Lord who acted as your advisor gave up the

house of Duryodhana and entered the house of Vidura,
accepting it as his own.
Vidura should not have give up his house which was superior to all the
pilgrimage places to wtich he went. However he gave it up because of
the pain inflicted by his brother, Dhtarra. Ka, acting as the
advisor of you the Pavas, thinking of them all the time, rejected
Duryodhanas house, and entered Viduras house, even though not
invited, since he accepted it as his own house (tmast).
|| 3.1.3 ||
rjovca
kutra kattur bhagavat maitreyesa sagama
kad v saha-savda etad varaya na prabho
The King said: O master! Where did Vidura meet the powerful
Maitreya? When did they speak with each other? Please
describe this to me.
sa stands for babhva (took place).
|| 3.1.4 ||
na hy alprthodayas tasya vidurasymaltmana
tasmin varyasi prana sdhu-vdopabhita
The questions which the pure soul Vidura asked to the
excellent Maitreya were not insignificant, and were nourished
by the pleasure of the devotees.
Varyasi means best. Because the questions of Vidura to Maitreya were
not insignificant, they are nourished by the pleasure of the devotees
(sdhu-vda), or they were praised by the statements of Maitreya.
|| 3.1.5 ||
sta uvca
sa evam i-varyo ya po rj parkit
praty ha ta subahu-vit prttm ryatm iti
Sta said: Omniscient ukadeva, the best of sages, on being
requested by King Parkit, with great affection then said him,
Please listen.
|| 3.1.6 ||
r-uka uvca
yad tu rj sva-sutn asdhn

puan na dharmea vinaa-di

bhrtur yavihasya sutn vibandhn
praveya lk-bhavane dadha
ukadeva said: Dhtartra, blind to knowledge, supporting
his own evil sons illegally, made the fatherless sons of Pu,
his younger brother, live in a lac house and burned them.
The sentence ends in verse 16 with the statement Vidura left (katt
ayt). Vinaa-dti here indicates that Dhtarra had no
knowledge. His younger brother was Pu. Vibandhn means without
a father.
|| 3.1.7 ||
yad sabhy kuru-deva-devy
kebhimara suta-karma garhyam
na vraym sa npa snuy
svsrair haranty kuca-kukumni
Dhtarra did not forbid his sons despicable action of
dragging the wife of Yudhihira by the hair into the assembly,
while Draupad wept, washing away the kukua on her
breasts with tears.
Kuru-deva-devy refers to Draupad. She washed away the kukuma
on her breasts by her tears. Also indicated is that she would wash
away the kukua on the breasts of the enemys wives, with their
tears, when she would have their husbands killed. This is the fourth
type of atiayokti (hyperbole).
|| 3.1.8 ||
dyte tv adharmea jitasya sdho
satyvalambasya vana gatasya
na ycato dt samayena dya
tamo-juo yad ajta-atro
Righteous Yudhihira, defeated by unfair means in the
gambling match, went to the forest according to his promise,
and then returned to claim his rightful claim to the kingdom.
But, overcome with illusion, Dhtarra did not give it back.
When (yat) Yudhihira returning from the forest, according to the
promised time (samayena), asked for his share (dyam), Dhtarra
refused.
|| 3.1.9 ||

yad ca prtha-prahita sabhy

jagad-gurur yni jagda ka
na tni pusm amtyanni
rjoru mene kata-puya-lea
Duryodhana, whose piety had been destroyed, did not give
respect to the sweet words that Ka, guru of the universe,
sent by Yudhihira, spoke to the men in the Kuru assembly.
Pusm refers to Bhma and others who were present in the
assembly. Dhtarra or Duryodhana did not greatly respect those
words. The reason is that he had lost all piety. He did not lose the piety
for keeping happiness, fame or wealth, but lost the piety to rule the
kingdom.
|| 3.1.10 ||
yadopahto bhavana pravio
mantrya pa kila prvajena
athha tan mantra-d varyn
yan mantrio vaidurika vadanti
Vidura, the supreme adviser, whose wise counsel the wise even
today call advice of Vidura, called by Dhtarra for advice,
then entered his house and spoke.
Viduras humiliation by Duryodhana is described in the following six
verses. Because Vidura gave wise advice even today good advice is
called words of Vidura.
|| 3.1.11 ||
ajta-atro pratiyaccha dya
titikato durviaha tavga
sahnujo yatra vkodarhi
vasan ru yat tvam ala bibhei
Give the rightful portion of the kingdom to Yudhihira, who
has tolerated your intolerable aggression-- because of which,
Bhma, along with his brothers, remains breathing heavily in
anger at your offenses. This gives you fear.
Because of the offenses (yatra) Bhma breathes heavily in anger,
because of which you are in great (alam) fear.
|| 3.1.12 ||
prths tu devo bhagavn mukundo

ghtavn sakiti-deva-deva
ste sva-pury yadu-deva-devo
vinirjitea-ndeva-deva
The Supreme Lord Ka, supported by brhmaas and the
devats, strongest among the best of the Yadus, who has
defeated innumerable kings, resides in his own city of Dvrak
and has accepted the Pavas as himself.
Hear about other aspects of their even greater power that they have
accrued now. Ka is worshipable (deva) because he is the Supreme
Lord (bhagavn along with whom reside the brhmaas (kiti-deva)
and the devats. The brhmaas and devats are on his side. He
resides in his own city of Dvrak, not in any other place. He is the
strength of the best of the Yadus. Where he exists, the Yadus are most
powerful. Here about his strength. he has defeated unlimited kings.
Starting from his childhood he defeated Kasa, Jarsandha and even
devats such as Brahm, Indra, Varua and iva. If you desire your
own good, then give a share of the kingdom to the Pavas.
|| 3.1.13 ||
sa ea doa purua-dvi ste
ghn pravio yam apatya-maty
pusi kd vimukho gata-rs
tyajv aaiva kula-kaualya
Duryodhana is fault personified since he hates the supreme
lord. But he has entered your house, your mind and
intelligence, and you support him and consider him your son.
Because he rejects Ka, Lakm has departed from your
house. Immediately give up this inauspicious person, for the
benefit of the family.
But my son Duryodhana will oppose this. In answer to this, Vidura
speaks. He is fault personified. He has arisen as a result of your sins
committed for ten million life times! He is fault personified because he
hates the supreme lord (purua-dvi). Moreover he has entered
externally your houses, and internally, even your mind and
intelligence. Moreover you encourage him and think of him as your
son. But he is not your son. Apatya or son means he who does not fall
away (patati) from us. You can guess that if you reject Ka, then
prosperity will also go away. Please understand that Lakm has left
your house. What is the solution? Give up inauspicious (aaivam)
Duryodhana immediately. If I reject my son, there will be a black spot
for my family. No. It will be a benefit to the family, for it is said that

one can give up one person of the family, for the benefit of the whole
family. Otherwise your whole family will perish.
|| 3.1.14 ||
ity civs tatra suyodhanena
pravddha-kopa-sphuritdharea
asat-kta sat-sphaya-la
katt sakarnuja-saubalena
When Vidura, who desired the best for all, spoke thus in the
assembly, he was scolded by Duryodhana, whose lips began to
tremble in anger, as well as by his brothers and Kara.
Having spoken thus Vidura was scolded by Duryodhana
(suyodhanena), along with Kara, Dusana and akuni.
|| 3.1.15 ||
ka enam atropajuhva jihma
dsy suta yad-balinaiva pua
tasmin pratpa paraktya ste
nirvsyatm u purc chvasna
Who has called this wicked son of a maidservant into the
assembly? Betraying those who have nourished him, he
supports the enemy. Drive him from the city with only his
breath.
This verse describes the scolding. Who has called him into the great
assembly? He does not deserve to be called here, because he is the
son of a maidservant, with low birth. Thus he is deceitful (jihmam).
By his actions as well he is deceitful. He betrays his master whose
food nourishes him and performs actions for the enemy. If he stays
here he will destroy the whole family. Whoever is on my side should
remove him from this place. Do it quickly, do not delay! Only his
breath should remain. This means beat him with canes till he is
breathless. Another version has mana instead of vasna This
means Vidura is inauspicious like a place where they burn dead
bodies. Remove from this house that person who creates
inauspiciousness for me. Do it quickly, otherwise he will make the
whole kingdom inauspicious.
|| 3.1.16 ||
sa ittham atyulbaa-kara-bair
bhrtu puro marmasu tito pi
svaya dhanur dvri nidhya mym

gata-vyatho yd uru mnayna

Struck to his nerves by the sharp words of Duryodhana,
directly spoken in front of him, considering that this was
simply the action of my, without pain, Vidura, placing his
bow at the door, left the palace.
When the sharp words entered his ears like arrows, hitting sensitive
spots (marmasu), since he did not defend himself by saying How can
you speak like this to your brother? Vidura had dispelled his suffering.
You have blessed me, Duryodhana! You have dispelled my suffering
completely. This is because, being driven out of the palace, living in
some distant place, in holy places, being completely detached, what
pain can I suffer, having given up attachment to persons like you? He
then left (ayt), by his own free will. It was better that he go by his
free will than be removed by the sinful. He gave up everything of that
house, even the bow. When I sit alone worshipping Ka in the future,
of what use is this bow? Or, let there be not fear from sinful
Duryodhana that I will fight on the side of Bhma. He considered the
great power (uru) of my, thinking that Duryodhana, blinded by
my, does not see Ka, though he exists in front of him. Or
another meaning is How great is the my of Ka, the Supreme
Lord, because, driving out the devotee of the Lord in this way, these
persons will be killed by Bhma and others!
|| 3.1.17 ||
sa nirgata kaurava-puya-labdho
gajhvayt trtha-pada padni
anvkramat puya-cikrayorvym
adhihito yni sahasra-mrti
Leaving Hastinpura, Vidura, who was piety for the Kurus,
desiring to perform beneficial acts, wandered here and there
on the earth, to all the holy places of the Lord, whose two feet
are sacred, where many deities of the Lord were installed.
Vidura produced piety for the Kurus (kaurava-puya-labdha). He
desired to see those places of the Lord whose two feet are holy places
(trtha-pada), thinking of those places as the Lords feet, in which the
forms of the Lord such as Matsya and Krma were situated.
|| 3.1.18 ||
pureu puyopavandri-kujev
apaka-toyeu sarit-sarasu
ananta-ligai samalakteu
cacra trthyatanev ananya

Alone he traveled to sacred places where there were forms of

the Lord, in cities, in places with clear rivers and lakes,
mountain groves, and pleasing gardens.
Ananya means alone.
|| 3.1.19 ||
g paryaan medhya-vivikta-vtti
sadpluto dha ayano vadhta
alakita svair avadhta-veo
vratni cere hari-toani
Wandering over the earth, maintaining himself solely
according to his pure vow, bathing constantly for purity,
sleeping on the earth, not caring for his body, wearing
clothing of a renunciate, and remaining unrecognized by his
relatives, he performed austerities for the satisfaction of the
Lord.
Traveling over the earth (gm), he maintained himself by pure
(medhya) unmixed (vivikta) means (this mean begging). He bathed in
every holy place (sadpluta) and thus purified himself. If he touched
something impure after bathing then again he took bath. He always
purified himself in order to remember the mantras concerning the Lord
(which required a pure body). But he did not decorate his body
(avadhta). He wore bark clothing (avadhta-vesa) and was
unrecognized by his relatives.
|| 3.1.20 ||
ittha vrajan bhratam eva vara
klena yvad gatavn prabhsam
tvac chasa kitim eka cakrm
ektapatrm ajitena prtha
Wandering in this way over the land of Brata, when in time
Vidura arrived at Prabhsa, Yudhihira had gained control of
the earth, under one army and one king, with the help of
Ka.
Yudhihira (prtha) gained control of the earth which then had one
army (eka-cakrm) and one white umbrella, symbolizing one king
(ektapatrm).
|| 3.1.21 ||
tatrtha urva suhd-vinai

vana yath veuja-vahni-sarayam

saspardhay dagdham athnuocan
sarasvat pratyag iyya tm
In Prabhsa he heard about the destruction of his friends by
rivalry, just as a forest is burned up by fire generated by
friction of bamboos. In grief he proceeded silently to the
Sarasvat River flowing west.
In Prabhsa (tatra) he heard about the destruction of his friends, the
Kauravas. Because he was not friends with Duryodhana and others,
some explain that destruction of friends means the destruction of the
Yadus, which he heard on meeting Uddhava. This was just like a forest
burning up. Pratyak means flowing west.
|| 3.1.22 ||
tasy tritasyoanaso mano ca
pthor athgner asitasya vyo
trtha sudsasya gav guhasya
yac chrddhadevasya sa sieve
In that holy place he served other holy spots of Trita, Uanas,
Manu, Pthu, Agni, Asita, Vyu, Sudsa, Go, Guha, and
raddhadeva.
This is a list of holy spots.
|| 3.1.23 ||
anyni ceha dvija-deva-devai
ktni nnyatanni vio
pratyaga-mukhykita-mandiri
yad-darant kam anusmaranti
He also served other holy places of Viu built by abha and
other great men, and temples marked with Vius cakra, by
seeing which men remember Ka.
He served temples marked with the chief weapon of Viu, the cakra.
Pratyaga means that which is held in each of his hands.
|| 3.1.24 ||
tatas tv ativrajya surram ddha
sauvra-matsyn kurujgal ca
klena tvad yamunm upetya

tatroddhava bhgavata dadara

After walking over the prosperous areas of Saurra,
Sauvra, Matsya and Kurujgala, after some time, when he
finally arrived at the bank of the Yamun, he saw the great
person
Tvat (so much) can be ornamental or can indicate Viduras disturbed
condition.
|| 3.1.25 ||
sa vsudevnucara pranta
bhaspate prk tanaya prattam
ligya gha praayena bhadra
svnm apcchad bhagavat-prajnm
With great affection, Vidura tightly embraced the famous,
peaceful Uddhava, the associate of Ka, the previous
student of Bhaspati, and inquired from him about the welfare
of his relatives under the protection of Ka.
Prk-tanayam means that previous he was the student of Bhaspati.
Another version has prpta-nayanam (seeing him). Prattam means
famous. Though Vidura embraced him, Uddhava did not respond
because he had fainted.
|| 3.1.26 ||
kaccit purau puruau svanbhyapdmnuvttyeha kilvatrau
sta urvy kuala vidhya
kta-kaau kuala ra-gehe
Do eternal Ka and Balarma, who appeared through the
prayers of Brahm on this earth, producing auspiciousness on
the earth, reside happily in the house of Vasudeva?
Since the welfare of his devotees depends on the situation of the Lord,
he asks about the situation of the Lord first. Sva-nbhya-pdma means
Brahm, who arises from the lotus arising from the navel of the Lord.
Kta-ksaau means making everyone joyful. Though Ka and
Balarma are eternally well, he asks such a question out of prema.
|| 3.1.27 ||
kaccit kur parama suhn no
bhma sa ste sukham aga auri
yo vai svas pitvad dadti

varn vadnyo vara-tarpaena

How is our friend Vasudeva, the greatest of the Kurus, and the
husband of our sister, who, generous like a father to Kunt and
her sisters, gave gifts for the pleasure of their husbands?
Bhma means that Vasudeva was the husband of Viduras sister-inlaw, since Vidura and others were brothers-in-law to Devak through
Kunt, Vasudevas sister. auri is Vasudeva. Vasudeva had greatest
affection for Kunt among all his sisters. When it mentions here that he
was like a father to his sisters, it means he had great affection for
Kunt, since he did not show such affection to the other sisters.
|| 3.1.28 ||
kaccid varthdhipatir yadn
pradyumna ste sukham aga vra
ya rukmi bhagavato bhilebhe
rdhya viprn smaram di-sarge
O Uddhava! How is the brave Pradyumna, commander of the
Yadus whom Rukmi obtained from the Lord after worshiping
the brhmaas, and who was Cupid in his previous birth.
Because of his emotions, Vidura does not ask this question in proper
order (since he was younger). The leader of the troops
(varuthdhipati) was in his previous birth Kmadeva (smaram). Since
Kmadeva is a devat and Pradyumna is acting as a human, the
statement is meant as praise. However the real truth is different.
Kmadeva is Pradyumnas vibhti or expansion. Later in the text also,
many expansions are described as equal to the Lord in telling various
stories. For instance Vasudeva and Devak are identified with Pn
and Sutap by the Lord himself. Tvam eva prva-sarge bh pni
svyambhuve sati: you were previously Pni in Svyambhuvas time.
(SB 10.32) This however is stated only to create astonishment within
the human pastimes. Similarly in the present verse, the statement
that previously Pradyumna was Kmadeva and in verse 30 the
statement that Jmbavat performed austerities to get Krtikeya as
her son cannot be taken literally since Jmbavat and Rukmi are the
svarpa-akti of the Lord, and do not need to perform sdhana to get
devats as their sons.
|| 3.1.29 ||
kaccit sukha stvata-vi-bhojadrhakm adhipa sa ste
yam abhyaicac chata-patra-netro

npsan parihtya drt

How is Ugrasena, the king of the Stvatas, Vis, Bhojas,
Drhas, who had lived in exile and whom Ka established
on the throne.
How is Ugrasena, the king, whom, being situated far away after giving
up his desire to rule (npsana m) out of fear for his life, and whom
Ka (sata-patra-netra) installed on the throne?
|| 3.1.30 ||
kaccid dhare saumya suta sadka
ste gra rathin sdhu smba
asta ya jmbavat vrathy
deva guha yo mbikay dhto gre
O Uddhava! How is Smba, leader of all the great warriors, the
son of Ka with similar form, whom previously was born to
Durg as Krtikeya and now was born to Jmbavat after she
performed austerities?
Sada means similar to. Guham means Krtikeya. Since the aa
and the a are considered non-different, iva is considered nondifferent from Ka. Similarly, ivas son Krtikeya, considered an
aa of Kas son Smba, is considered non-different from him. Or
this statement can be explained in another way. When Ka appears
on earth, Nryaa enters him and appears also. It is later said
parvareo mahad-aa-yukto: Ka appears with his aas. (SB
3.2.15) Thus it is said that Nryaa appeared in Vasudevas house.
(SB 10.48.24) Similarly because Krtikeya entered Smba, Kmadeva
entered Pradyumna, and Vasu entered Uddhava in the same way, such
statements as are made in the present verse are not wrong.
|| 3.1.31 ||
kema sa kaccid yuyudhna ste
ya phlgunl labdha-dhan-rahasya
lebhe jasdhokaja-sevayaiva
gati tady yatibhir durpm
Is Styaki, who learned the art of archery from Arjuna with its
secrets and who, serving the Supreme Lord, gained the goal
hardly attained by yogs, in good health?
Yuyudhna is Styaki and Phalguna is Arjuna.
|| 3.1.32 ||

kaccid budha svasty anamva ste

vaphalka-putro bhagavat-prapanna
ya ka-pdkita-mrga-psuv
aceata prema-vibhinna-dhairya
How is wise, sinless Akrra, surrendered to the Lord, who,
losing control out of strong prema, rolled in the dusty path
marked by the footprints of Ka?
Sinless (anamva) Akrra (aphalka-putra) moved about (acestata)
in the dust at the entrance to Vraja.
|| 3.1.33 ||
kaccic chiva devaka-bhoja-putry
viu-prajy iva deva-mtu
y vai sva-garbhea dadhra deva
tray yath yaja-vitnam artham
How is Devak, who, like Aditi, who also gave birth to the Lord,
held in her womb the Lord, and who was just like the three
Vedas containing the meaning of sacrifice?
The daughter of Devaka, Devak, was like Aditi, who had Viu as her
son.
|| 3.1.34 ||
apisvid ste bhagavn sukha vo
ya stvat kma-dugho niruddha
yam mananti sma hi abda-yoni
mano-maya sattva-turya-tattvam
How is Aniruddha, fulfiller of all desires of the devotees, whom
the sages call the source of the Vedas, who is instigates action
of the mind, is uddha-sattva and is the fourth member of the
catur-vyha?
Stvatm can refer to the Ydavas or can mean devotees. He is called
the source of the Vedas because the Vedas appear from his breathing.
Eva v are asya mahato bhtasya nivasitam etad yad gveda:
From the Lords breathing arose the g-veda. (Bhad-rayaka
Upaniad) Manomaya means he who moves (mayate) the mind. He
is the instigator of mental activities. He is the fourth member (turya)
of the catur-vyha (tattvam) composed of udda-sattva. Being bound
up during the conflict of arrows is a pastime created by his own will,
similar to the pastimes of Rmacandra. That he is part of the catur-

vyha is show in the answers of Mrkandeya to Vraja in the Vinudharmottara.

bhyo bhyas tv asau do my devo jagat-pati
kalpa-kaye na vijta sa may mohitena vai
kalpa-kaye vyatte tu tan tu deva pitmaht
aniruddh vijnmi pitara te jagat-patim
The Lord of the universe seen by me again and again at the end of the
kalpa was unknown to me, since I was covered by illusion. When the
destruction at the end of the kalpa ended, I understood from Brahm
that the lord of the universe is your father, Aniruddha. Viudharmottara 1.79.2-3
When Bhma begins to speak to Duryodhana about the appearance
of Ka, he relates how Brahm came to Gandhamdana and saw in
his mind the Lord as Aniruddha.
sv sakarana deva svayam tmnam tman
ksattvam tmanrk pradyumna hy tm-sambhavam
pradyumnc cniruddha tu ya vidur vium avyayam
aniruddho sjan m vai brahma loka-dhriam
vsudeva-maya so ha tvayaivsmi vinirmitah
Having manifested Sakaraa, non-different from himself by his own
potency, from himself the Lord manifested Pradyumna, non-different
from Ka, by his own potency. From Pradyumna he manifested
Aniruddha whom the wise know as indestructible Viu. Aniruddha
created me, Brahm, the maintainer of the worlds. Aniruddha is nondifferent from Vsudeva. Thus I have been created by you.
Mah-bhrata 6.61.65-67
|| 3.1.35 ||
apisvid anye ca nijtma-daivam
ananya-vtty samanuvrat ye
hdka-satytmaja-crudeagaddaya svasti caranti saumya
How are others such as Hdka, the son of Satyabhm,
Crudea and Gada, completely dedicated to Ka with all
their senses, whose very soul was Ka?
Nijtma-daivam means that they accepted Ka (daivam) as the form
of their good fortune. They completely followed Ka (samanuvrat).
|| 3.1.36 ||

api sva-dorbhy vijaycyutbhy

dharmea dharma paripti setum
duryodhano tapyata yat-sabhy
smrjya-lakmy vijaynuvtty
Is Yudhihira along with his two arms Ka and Arjuna
maintaining the boundaries of dharma by proper principles? In
his assembly Duryodhana became envious on seeing the
wealth of governance conforming to the highest excellence?
In six verses Vidura asks about the Pavas. Yudhihira, (dharma)
using his two arms in the form of Arjuna and Ka, protected the
limits of dharma (setum). Duryodhana became envious of the wealth of
governance which was in compliance with the highest excellence
(vijaynuvrtty).
|| 3.1.37 ||
ki v ktghev agham atyamar
bhmo hivad drghatama vyamucat
yasyghri-pta raa-bhr na sehe
mrga gady carato vicitram
Has snake-like, intensely angry Bhma, wandering over the
battle field with his club and other weapons, whose footsteps
the battlefield could not tolerate, given up his long standing
anger towards those who offended him?
Has snake-like Bhma given up the impurity (agham), like poison,
caused by thinking for a long time of killing the Kurus who offended
him?
|| 3.1.38 ||
kaccid yaodh ratha-ythapn
gva-dhanvoparatrir ste
alakito yac-chara-ka-gho
my-kirto girias tutoa
How is Arjuna, famous among greatest of warriors, destroyer
of enemies with his Giva bow, who satisfied iva, disguised
as a hunter, after iva was covered with Arjunas multitude of
arrows?
Arjuna was famous (yaodh) among the best of the chariot fighters.
He was the destroyer of the enemy (uparatri). iva was covered
(gha) with a mass of arrows.

|| 3.1.39 ||
yamv utasvit tanayau pthy
prthair vtau pakmabhir akiva
remta uddya mdhe sva-riktha
part suparv iva vajri-vaktrt
Are the twins Nakula and Sahadeva, sons of Kunt, protected
by the Pavas like eyelashes protect the two eyes, enjoying,
after they snatched the kingdom from Duryodhana in battle,
just as two Garuas snatch nectar from the mouth of Indra?
Though Nakula and Sahadeva were the sons of Mdr, they were also
considered the sons of Kunt, for just as the two eyes are surrounded
by eyelashes, they were surrounded by the sons of Kunt. They were
protected like jewels. Snatching away (uddya) the kingdom (svarktham) from the enemy (part), Duryodhana, like two Garuas
snatching the nectar from the mouth of Indra (vajri-vaktrt), are they
now enjoying? Or another meaning is as follows. After the Pavas
snatched away the kingdom from the enemy, do the twins enjoy like
birds who, after having stolen nectar from Indras mouth, are protected
by the Pavas? Comparing the twins to Garuas is an example of
adbhta upameya (astonishing comparison).
|| 3.1.40 ||
aho pthpi dhriyate rbhakrthe
rjari-varyea vinpi tena
yas tv eka-vro dhiratho vijigye
dhanur dvitya kakubha catasra
Oh! How is Kunt, who maintained her life only for the sake of
her young sons in the absence of her husband Pu, who
without assistance of others, conquered the four directions
with the assistance of only his bow?
In stating that Kunt lived for preservation of her sons, the intention is
to ask about her well being. Aho expresses astonishment. What are
you saying? Without her husband, Pu, she lived only to raise her
sons. If they had not been present, she would not have maintained her
life. Pu, without assistance (eka-vra), and whose bow was the
second person assisting him, conquered the four directions.
|| 3.1.41 ||
saumynuoce tam adha-patanta
bhrtre paretya vidudruhe ya
nirypito yena suht sva-pury
aha sva-putrn samanuvratena

O Uddhava! I lament for Dhtarra, who will fall to hell. He

committed violence against his dead brother by afflicting the
Pavas, and he drove me, his friend, out of the palace,
following the advice of his sons.
O Uddhava! I do not ask about the welfare of blind Dhtarra, but
lament for his eventual fall to hell. O Uddhava (saumya)! He
committed violence against his dead (paretya) brother by violence
against his brothers sons, the Pavas. He committed violence
against me, his living brother, by driving me out of the palace, though I
was his well wisher (suht).
|| 3.1.42 ||
so ha harer martya-viambanena
do n clayato vidhtu
nnyopalakya padav prasdc
carmi payan gata-vismayo tra
By the mercy of the Lord, being able to see the lotus feet of
the Lord who is hidden from the vision of ordinary men by
cheating men like Dhtarra, I wander to the holy places
without doubts.
But his violence towards me did not harm me. Rather it was beneficial
for me. By the Lords mercy, I have seen the feet of the Lord who hides
from the intellectual faculties (da) of materialistic men by cheating
persons such as Dhtarra. The Lord, affectionate to his devotee, is
astonishing in this way! Free from doubt, I wander to all the holy
places (atra) unrecognized by others, since I do not reveal this secret
about the Lord to anyone. The Lord, revealing himself to Vidura who
was drowning in an ocean of grief when he was driven out of the
palace by Duryodhana, spoke to him. O Vidura, my greatest devotee!
Are you lamenting because of separation from me? Having given my
promise to you now, you will see me wherever you travel, since I will
go there before you. This is the blessing of the Lord. Even after the
death of Duryodhana, when Yudhihira gains the kingdom, Vidura was
without effort able to see the Lord with great bliss, whereas for others
great effort was needed to see the Lord. However, with the Lords final
disappearance, he would be withdrawn from the vision of Vidura.
Therefore until he met Uddhava he was again disturbed because he
could not see the Lord.
|| 3.1.43 ||
nna np tri-madotpathn
mah muhu clayat cambhi

vadht prapannrti-jihrayeo
py upaikatgha bhagavn kurm
Though the Lord could have immediately killed all the kings
intoxicated with pride in wealth, education and birth who
constantly disturbed the earth with their armies, in order to
relieve the devotees suffering, he tolerated the offenses of
the Kurus.
Is it pleasing to the Lord that his devotees were exiled to the forest?
And when the Lord became a messenger, Duryodhana and others tried
to capture Ka, but was defeated. Because of this offense, they were
later killed. The Lord did not overlook their offense. Desiring to destroy
the suffering of his devotees by killing kings bewildered by pride in
wealth, knowledge and birth, thought the Lord was capable of king
them all as soon as they committed offense, he tolerated the sins of
the Kurus. Killing them at once would not vanquish all the evil rulers.
vidymado dhana-madas tatahivbhijano mada
ete mad madndhn ta eve hi sat dam
Those who are blind with pride have pride in education, pride in wealth
and pride in birth. These persons are avoided by the wise.
Mahbhrata 5.34.421
|| 3.1.44 ||
ajasya janmotpatha-nanya
karmy akartur grahaya pusm
nanv anyath ko rhati deha-yoga
paro gunm uta karma-tantram
Though the Lord is without birth, he appeared in this world to
destroy the wicked. Though without action, the Lord
performed actions to attract his devotees. On the other hand
the jvas of this word are dependent on karma and rebirth.
How can one who is beyond the guas take a body and perform
material actions?
Why should the Supreme Lord full of knowledge and bliss involve
himself in the material world of sin and piety? That is true. The Lord
appears in this world for two reasons: affection for his devotee and
desiring the good of all other beings. This is what the verse explains.
The Lord is devoid of transformations such as birth caused by
dependence on my, which is the condition of ordinary jvas. But he
takes birth, through yoga-my, because of dependence on his

devotees prema, for destroying the demons who stray from the
correct path (utpatha). By killing them he gives them liberation.
Though he is not the doer, and does not performs material actions, he
performs actions full of knowledge and bliss such as lifting
Govardhana, without being the performer of action, which causes
bondage in the guas. He performs these actions for the pleasure of
his devotees (pusm) who are detached from the happiness of Svarga
or liberation. Or he performs these actions for attracting the people to
himself, for attracting the people of the material world, those desiring
liberation and those who are already liberated.
nivtta-tarair upagyamnd
bhavauadhc chrotra-mano-bhirmt
ka uttamaloka-gunuvdt
pumn virajyeta vin paughnt
Glorification of the Supreme Personality of Godhead is performed in the
parampar system; that is, it is conveyed from spiritual master to
disciple. Such glorification is relished by those no longer interested in
the false, temporary glorification of this cosmic manifestation.
Descriptions of the Lord are the right medicine for the conditioned soul
undergoing repeated birth and death. Therefore, who will cease
hearing such glorification of the Lord except a butcher or one who is
killing his own self? SB 10.1.4
On the other hand the jvas are dependent on their karmas. The Lord
is not like that. If the Lord received birth and actions by karma, he
would have a relationship with a material body and be dependent on
karma. But even his devotee perfect in bhakti, beyond the guas, does
not have a relationship with a material body, what to speak of the
Supreme Lord himself. What jva, separate from the guas, would be
dependent on karma (deha-yogam)? No one. Thus the meaning is
that he has a relationship with a body not dependent on karma.
Because there is no possibility that the Lord can be connected with
my, it is concluded that his body is knowledge and bliss.
|| 3.1.45 ||
tasya prapannkhila-lokapnm
avasthitnm anusane sve
arthya jtasya yaduv ajasya
vrt sakhe krtaya trtha-krte
O friend! Though the Lord is without birth, he appears in the
Yadu dynasty for his pure devotees who follow his instructions
and for surrendered kings. Please describe the pastimes of
Ka, famous as the best place of pilgrimage.

Please speak about the birth and activities of the Lord who is full of
knowledge and bliss. Speak the pastimes of the Lord who is famous as
a holy place (trtha-krte) which can purify everyone and deliver
them from sasra, for the benefit of those kings surrendered to the
Lord and for others who follow his orders. I have bathed in almost all
the holy places. Now bathe me in the nectar of famous place called
Ka, which will make all the other holy places successful.
Thus ends the commentary on First Chapter of the Third Canto of the
Bhgavatam for the pleasure of the devotees, in accordance with the
previous cryas.